Question

Why might one agree or disagree with Socrates' assertion in Apology that the unexamined life is not worth living?

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This statement occurs in the context of Socrates' trial for asebeia. In this part of the dialogue, Socrates is describing how Chaerephon brought back a message from the Delphic oracle saying that no man was wiser than Socrates. Socrates interprets this as affirming that he has divine authorization for his quest to seek knowledge and question those people who claim to be wise even if he offends them. The specific claim that the unexamined life is not worth living is one he advances in response to the choice of whether he will cease his practice of elenchus in face of the death penalty. In response to that choice, he argues that his life, were he to stop his quest for truth, would not be worth living. 
For specific examples, you will need to think about those people such as Socrates, Jesus, and Galileo who died or were persecuted for their beliefs. The statement should not be read in light of twenty-first century narcissism, which tends to be purely inward looking, but in terms of a quest for absolute truth. Emulating Socrates in this, therefore, would involve more in the way of careful reading of the Apology and related books as a form of intellectual inquiry than of pure self-reflection.

Answer

Once Socrates' philosophical method began to inspire potentially disruptive questions and changes in the young people of Athens, the people in power become alarmed. They put Socrates on trial for corrupting minds of the youth and destabilizing the social order in Athens.
As is so often the case, once a person such as Socrates starts making an actual difference, that person is shut down as quickly as possible, often through death. The irony of the statement that the unexamined life is not worth living is that it is not for examining his life that Socrates got into trouble: it was through being active in the community by inciting too many other people to do the same.
I agree that an unexamined life is not worth living, but I would emphasize what is implicit in Socrates' statement: that an examined life is primarily worthwhile if it leads to change. Other traditions have understood this: the early Protestants were often fixated on examination of conscience in order to make themselves more virtuous people.
That being said, most traditions also understand that different people have different temperaments or, as we might say, are wired differently. Not everyone wants to spend their life in self-examination, and we need both doers and thinkers to have a healthy and vibrant society, as well as both traditionalists who keep us from throwing the baby out with the bathwater and innovative thinkers who can lead us in new directions. I do believe everyone can benefit from examining their lives but not that everyone has to—or will—do it to the same degree.

Answer

Socrates' speech in the Apology is an eloquent and inspiring plea for the superiority of the philosophical, or examined, life. For a philosopher like Socrates, especially one who's on trial for his life, such an apologia makes perfect sense. In giving his speech to the members of the jury, Socrates is trying to make them understand why he acts the way he does: why he goes around Athens bothering people by interrogating their understandings of burning questions such as the nature of justice.
For Socrates, philosophy isn't simply about what one thinks but about what one does. It is an activity in the same way that fishing is an activity of fishermen or fighting is an activity of soldiers. Leading an examine life is simply what a philosopher does and cannot therefore be avoided.
In relation to philosophers, Socrates' famous apologia for the examined life is perfectly coherent. But what about the rest of society? Not everyone is, or can be, a philosopher. Most of the people in Socrates' Athens were not philosophers and so didn't feel the need to engage in the examined life. For them, as for most people in our society today, life was more than worth living as it was, without the need to think very deeply about the big questions. It would seem, then, that, in his defense of the philosophical life, Socrates was making an illicit generalization about life in general, which does not require philosophical speculation to make it worthwhile.

Answer

When discussing a topic such as this, it is important to recognize that Socrates himself, at least as Plato portrayed him, was a classical virtue ethicist (a mindset which definitely shapes his understanding of what constitutes a good life).
That being said, you should remember that a different moral context would create a radically different answer to that question. A Utilitarian, for example, might associate quality of life with general happiness and lack of suffering. In any case, Socrates' particular phrasing here begs an additional question behind it: what defines a good life to begin with? That's not an easy question to answer, and it is one which defies an absolute response.
At the same time, taken within the context of Apology, Socrates does level a critique of society (as well as of the human condition). Ultimately, within the Apology, he holds that his inquiry provides an important and necessary service to Athens itself.
What is worth keeping in mind when discussing Socrates' thoughts concerning the unexamined life is that it contains the implicit criticism that it is common for people to not be actively self-critical in this fashion, examining their own beliefs, their biases as to why they hold their beliefs, and whether those beliefs actually hold together as well as they would assume. When discussing this question, it might be useful to reflect upon this criticism—on whether it is fair and whether it creates a realistic measure for judging the course of one's life.

Apology

Why might one agree or disagree with Socrates' assertion in Apology that the unexamined life is not worth living?

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